ذکر

Man is always looking for a way to achieve eternal happiness. Every sect and denomination draws this path according to their knowledge, inviting others towards it. Since the words of the Shiite imams originate from a divine source and are the best way to illuminate the path towards human happiness, through studying hadiths containing the Ţūbā structure and using modern research methods, this paper seeks to clearly and accurately examine the solutions to happiness and the importance of its elements and achieve reliable scientific results.

This article explores about 2300 hadiths with a Ţūbā structure by means of content analysis and by creating a table of hadiths and their description. It tries to answer the question, "What are the indicators of human happiness and how important is each of them?" It has chosen the content analysis method to analyze continuous descriptions with the word "Ţūbā". Although the usual ways of studying hadith texts, which are the main source of Islamic ethics, are useful and noteworthy, the basic questions about the role and guidance of ethical concepts of hadiths have been left unanswered. Therefore, choosing a new and interdisciplinary method in new formats will help to advance the goals of human resources. According to these points, the method of "content analysis" is considered a new step in the study of hadith texts. About 2237 hadiths were examined in order to obtain basic information and opinions of the Infallible Imams (as) about the criteria of human happiness, relying on the continuous descriptions of the word "Ţūbā", seeking to examine the opinions of some sociologists and scientists of the world in order to know other opinions and reach a useful conclusion in this regard. In the next stages, a table of hadiths was created to obtain a regular form to reach the final goal, which was an inclusive theme. Then, by removing the primary codes and sorting them and turning them into descriptive codes, an attempt was made to achieve single topics. In the next step, these descriptive codes become a series of primary themes that include several descriptive codes. The primary themes were also placed under an organizing theme and several organizing themes were placed under an overarching theme.

Through carefully studying Ţūbā' hadiths and implementing different models using the theme analysis method, including forming a network of hadiths and analyzing it, a plan was reached in which hadiths are divided and discussed in three-time frames. These periods of time include three stages: past, present, and future, which a person will pass through during his life and go to the abode of the hereafter. Paying special attention to these periods and performance in relation to each will have a very decisive effect on a person's destiny.1- Looking at the past 2- Looking at the individual and society 3- Looking at the futureThe first point in this division is that the present tasks include almost 82% of all hadiths. In other words, a person should look for what duties he has in the present to ensure his happiness. Taking into account the social nature of human, contrary to the opinion of many thought schools that introduce man as a secluded being and away from society, it is worth noting that more than 22% of these hadiths refer to the relation and interaction of individuals with society. These relations are in such a way that benevolence and good influence in the society are more prominent than others. In the era when there was no name of psychology, the Imams mentioned the important issue of not delving into the past of others and not remaining in the bad memories of the past. Today it has been proven that one of the causes of depression and subsequent retardation in people's lives is dwelling on the past and repeatedly revisiting bad memories of the past. Two duties were mentioned in the past of man and they did not address other private issues of people. The first is to be born in a pure land that will be the basis of happiness, and the second is to look at past damages or in other words to compensate for past sins and losses. In the part of paying attention to the future, it is also important to note that no matter how many good deeds a person has during his life, without a final goal and motivation, he will probably reach emptiness. Paying attention to the criteria of happiness in the future is a lever that will put a person on this path, firstly, away from excesses and secondly, crookedness. Remembrance of death, attention to the resurrection or resurrection belief and attention to the appearance of the savior are three issues that should be considered in the future.

Through drawing the network of Ţūbā hadiths and analyzing them, these hadiths can be placed under the very important topic of "Remembrance" which includes paying attention to the past and mentioning its requirements, paying attention to the present duties and mentioning the requirements, and finally paying attention to the future and mentioning the duties related to it. "Rememberance" is considered as inclusive theme, which includes the organizing themes of the past, present and future. As the peak of the pyramid of indicators of happiness, remembrance is a driving factor to avoid stopping in the past, paying attention to the tasks of the present and remembering the goal and continuing the path.

The central factor in mental tranquility is the remembrance of the Most High. In Surah Al-Ahzab, God says: "O you who have believed, remember Allah with much remembrance and exalt Him in the morning and the evening." (33:41-42). The message of these two verses is that worship and devotion lead to mental peace and assurance, preserving individuals from anxiety and distress. Another verse states: "Unquestionably, by the remembrance of Allah, hearts are assured." (Ar-Ra'd:28); this verse empowers humans in three aspects of nature, society, and the soul. This research aims to examine commonly used supplications, the stages and levels of remembrance, and the impact of remembrance on the culture of worship. The present study is qualitative and conducted using the seven-step Snyder synthesis approach and coding methods, including open and axial coding. The unit of analysis is the Quran and credible religious texts comprising supplications. The author designed a worksheet for the required information and, to ensure the coding process, utilized two evaluators for recoding. The results of the study and analysis identified the code of concepts related to the therapeutic recitation model. The most frequently mentioned supplications include prayers, seeking forgiveness, declaring the oneness of God, and Ayat al-Kursi. The heart stage of remembrance requires facilitating its stages and levels, utilizing commonly effective supplications, and having a significant impact. The levels of remembrance, in addition to reducing anxiety, contribute to enhancing the culture of worship and spiritual connection. Therefore, the therapeutic recitation model holds special significance

According to the literal study of this word, the ignorance beliefs about the insane concept, the analysis of the Prophet's audience's use of the word and the Qur'anic literature about it, proved to be insane from the point of view of the Qur'anic audience, who was associated with Jinns and demons. They taught priesthood, poetry, and witchcraft. Therefore, those who partitioned the Qur'an, called it part priestly, some part poetic and some part ancient mythology, and called the Prophet a magician for presenting miracles other than the Qur'an, accusing them of being associated with the Jinns. The source and the source of the revelation were not known by God but by demons. Therefore, the Qur'an in the verse of preservation as well as in the aftermath of the Qur'an has eliminated this accusation from the Prophet and has identified God as both the source of revelation and the guardian of the demons. Thus the primary implication of the verse of preservation on the distortions of the Qur'an and its meaning to the primary audience was rejected, although there may be a secondary implication of the noble verse on the distortions.

One of the signs of the wisdom of the Quranic verses is their reliance on truth-orientedness and truthfulness. A wise text leads its addressee to the truth, and the Quran, due to the wisdom of its verses, does not say anything except the truth and does not invite people to anything except the way of the truth. The divine will in the context of the Quran is the fulfillment of the truth, and the religion of Islam, the Quran and the Prophet (p.b.u.h.) are all described as truthful. The Quran emphasizes practical truth-orientedness in judgments and testimonies, truth-seeking, telling the truth and inviting to the truth, and invites people to keep away from ignoring the truth, concealing the truth and obscuring the truth as barriers to truth-orientedness. One of the features of the truth-orientedness of the Quran is its focus on the facts that can be instrumental in leading people to the truth by studying the past and following past events, especially the prophets' stories, as well as by considering the realities of human beings, forbearance, tolerance and lenience. Another aspect of the wisdom of the Quran is its reliance on the truth-seeking nature of man as the background of the realization of truth-orientedness in the verses of the Quran, which, through wise practices such as questioning, dialogue, good preaching and zikr (awakening), paves the way for its flourishment.

The mention of one of the most beautiful manifestations of romantic relationship with God is that its continuance keeps the spirit alive and saves the rustling of sins and plays a fundamental role in the journey and the flourishing of the hidden talents of mankind. has it. No matter how much the heart of the soul is, the purity of the deeds and beliefs, and more on the heart to the sun of divinity, the works will be more pronounced. In this research, the role of types of mentioning has been criticized in terms of peace and physical and mental health and spiritual development of man. The research has been conducted on the basis of how the types of mentioning in the Holy Quran are used and the important mystical works and the views of the views of the owners and their immediate receipt by analyzing the content of these works. The overall result of the paper is that the remembrance of Allah is effective in the spiritual and moral creation of man, and ultimately leads to the perfection and perfection of mankind.

One of the names of the Qur’an is “Dhikr” and one of its most important features is “Tadhakkur” (reminding others). The present study, investigating the verses encompassing this feature, through a chronological order from the period of Mecca to the end of Medina, is recognized as a first research focusing new aspects of the textual coherence in the Qur’an which reveals the conceptual harmony and the internal coherence of the Qur’an. The Qur’anic verses in this subject can be categorized under four stages beginning with “Dhikrun lil ’Ālamīn” (The remembrance for the worlds). The first stage concerns the Qur’an itself and its pervasive reminding. The second stage refers to the addressees and the conditions required for their acceptance. The third stage addresses the believers and in a general reaction the “’Itbāʽ” and “ʼIʽrāḍ” in facing with “Dhikr” would oppose each other. The last stage is devoted to the elaboration and completion of the teachings included in the previous stages with a different approach. In regard with the chronology of revealing the verses which include the concept of reminding, these stages were inferred: Accepting the warning, Contemplation, Accepting the authority (Guardianship) and Believing in the Qur’an. In a general perspective, the structure and concepts of these verses, in addition to the above mentioned coherence, indicate “Harmony of the Chronological Revelation” and a miraculous harmony between the structure and concept

Morphology of Surahs is a new method to understand Quran which it has been determined based on target theory of Surahs and in this order, each Surah has a particular target. This method facilitates the understanding of Surah and its verses and removes doubt related to verses dispersion and disintegration.Taha Surah is a Mecca Surah which it was sent down to holy prophet (Peace upon him) during tough and hard period for promoting and guiding pagans. so, in this Surah we recognize the kindness of God about holy prophet. Trend and context of verses in this Surah were perceived by finding lexical and contextual relations of verses and regarding to objectives of trends and contexts it was recognized that the guiding movement of this Surah focuses on praise and it is obvious that, praise means attention to presence against almighty God, this presence prevents human to do sin and also increases virtue. So guidance depends on this presence. This guidance promotes the modesty and courtesy against Quran and holy prophet and eventually it gives prosperity and salvation in this and the next worlds to virtuous people perfectly. Thus the main concept and meaning of this Surah is: placating holy prophet(Peace upon him) emphasizing on virtuous people to pray including following holy Quran and holy prophet(Peace upon him) and his successors and worshiping God which this praying is guided and ignoring it provides misguidance and deviance.

Investigation in some Quranic themes common with some other Abrahamic religions is a suitable field for interreligious studies and can be a basis for a comparison and contrast concerning the common and non-common materials. The concept of Dhikr (remembrance) in the texture of the verse 21: 105 is one of the cases being in connection which corresponding concepts in the Old Testament. In this essay, the material provided by historical linguistic methods is applied to analyze the opinions shown in Quranic exegeses compared to materials in Biblical studies to reach an interreligious explanation of the Quranic concept.

The present study is a semantic research which aims to perform a scientific investigation of the relationships among the meanings extracted from different usages of one word in various places in the Qur’an and to identify the hidden meaning of the text. We have chosen the Constructive Approach of Semantics which focuses on the analysis of the semantic relation of the textual usage to describe the meaning. The Term which has been chosen for this study is “Baṣīr” used in the Qur’an in both definite and indefinite forms 51 times. Other derivatives of the term have various Quranic applications as well. Given the usages of the term in the Qur’an and after inspecting its Paradigmatic and Syntagmatic relations with other terms, we will try to identify the basic elements forming the meaning of “Baṣīr” in the Quran. As it will be indicated, the term “Baṣīr” (insightful) is used to refer to someone who has precise knowledge, proper cognition and is capable of distinguishingright from wrong and is bound to acting according to his inner beliefs. Such an insight is gained only through remembrance, reasoning, instructs, piety and certainty.

Dhikr, remembering Allah with various prescribed words is, in different forms of it, a widely-practised ritual by Muslims. As prevalent as practising Dhikr has been among Muslims, there have always been discussions over the virtue of different forms of Dhikr, identifying the heterodox forms of Dhikr, and possibly determining (or establishing) the border between Dhikr and other Islamic customs. Therefore, Many Muslim scholars have dedicated their works to the genre, and a large number of traditions attributed to the prophet, his companions and Muslim saints are collected dealing with the ritual. Finding a way for dating Muslim traditions is in general a matter of dispute among both Muslim and modern scholars. When it comes to the study of Dhikr, one needs also to deal with the problem of authority and authenticity. It seems that a survey of the history of the Islamic "idea" of Dhikr is a practical method for dating Dhikr and other Islamic traditions involving Dhikr. This study has provided a survey of the history of the Islamic "idea" of Dhikr, as a seemingly practical method for dating Dhikr and other Islamic traditions involving Dhikr.
To perform some kind of the Islamic rituals of dhikr - i. e. to remember Allah and express such an intrinsic mental concern applying various prescribed sacred words - is a prevalent custom among Muslims. The widespread liturgical literature available among every Muslim sect describes profoundly the different forms of the ritual, the heterodox dhikr performance that must be denied and not observed, and finally, the differences between various forms of a dhikr ritual and other Islamic costumes. Therefore, many Muslim scholars dedicated their works to the genre, as well as many others collected a large number of traditions attributed to the prophet, his companions and Muslim saints dealing with the ritual.

There are many verses in the Quran that signify the scientific authority of the Ahlul-Bayt (AS). Some verses make clear and explicit reference to this point and others simply imply it. Among the verses that make clear reference to the scientific authority of the family of the Prophet (S) is verse 43 of Surah al-Nahl (16) which has been repeated in verse 7 of Surah al-Abiya (21) with a little variation. God, the Exalted, says: "And We did not send before you any but men to whom We sent revelation-- so ask the followers of the Reminder if you do not know." This article seeks, after explaining the key concepts, to mention various views about the manifestation of the 'followers of the Reminder'. First the views of those exegetes, who believe that the 'followers of the Reminder' are the People of the Book, have been analyzed and the difficulties of this view have been pointed out. Then another viewpoint that says that the question, questioner and the person to whom the question is directed is general, has been critically assessed and rejected. Finally, the view of those Shia and Sunni scholars who relying on the traditions hold that 'followers of the Reminder' are the Ahlul-Bayt (AS) have been elaborated. The relevant narrations reported in the sources of both sects have been examined.

15th verse of 21th chapter of Quran (Anbiya) is one of verses speaking about the future of earth and its real inheritors and it is the promise of divine and religious government. According to this verse, there are several traditions which have been mentioned by Sunny and Shiite commentators and differently typical specimens have been introduced so that these questions cross mind that from whom each documented tradition has been quoted and are they reliable? This study whose method is comparative one classifies and investigates reasons of sects and it is revealed by investigating all views that many sunny’s traditions are attributed to followers and accompany with many contradiction and opposition so that there is two different quotation from a follower in sunny’s books. But inheritors of earth are Imam Mahdi(12th Imam of Shiite) and His followers and the promise of inheriting the earth has been allocated the period of advent of Imam Mahdi according to verses’ substances, especially this verse and Shiite’s traditions and some traditions of sunny which accompany with Quran.

The present research is an effort to understand the literal and spiritual mysteries of the noble dhikr of “There is No God but Allah”, which, according to most Shiite and Sunni scholars, is one of the best and most beneficial dhikrs for a Muslim. The researcher, with his knowledge in the field of Quran and Hadith studies, aims to prove his claim through utilizing the Quran and Itrat [(the Ahl al-Bayt)], two precious memorials left by the Holy Prophet (pbuh). Many researches have been carried out regarding numerical issues in the I’jaz [(inimitability)] of “There is No God but Allah”, most of which are derived from personal taste and lack reliable scientific basis. However, [the question is] are the mysteries of this dhikr limited to numerical issues or do they include different types of I’jaz. Scholars, via careful examination of Quran and Sunnah, consider different aspects of I’jaz for this dhikr. In this research, it has been tried, through a comprehensive view toward numerous Shiite and Sunni resources about this dhikr, to unveil its mysteries as much as possible.

This research attempts with documentary- library method and with the passing of a tripartite stage (description, analysis and stating) to investigate the term of dhik’r (remembrance) in the noble Quran. In this paper; meanwhile, reinvestigation of the literal and terminological meaning of dhik’r (remembrance), the commentators’ opinions with the historical attitude about the terminology and denotation of dhik’r (remembrance), conceptual communication with the syntagmatic and paradigmatic terms such as the Quran, prayer, piousness,. .. and the meanings which are adopted by the their organized communication have been analyzed. Then, with using the register role and consideration of the necessity of the Quran verses, the circumstance of the application of dhik’r (remembrance) through ought the noble Quran to have determined. One of the most important results of the descriptive study is to reveal the deep semantic communication of dhik’r (remembrance) with the other terms in the same field in the Quran.

The words zekr is one of the words used in Quran in both its literal and technical meanings. It is employed in its technical meaning when used with the concept of revelation and descending. The exegetes' interpretation of this word clearly manifest their diversity about its meaning calling it- an attribute or a name for Quran sometimes and denoting it to other Scriptures, especially Torah at other times. Meanwhile according to Quranic verses, the revelation of zekr for other prophets except that of Islam is not proved. in addition, identifiying zekr as Quran needs further detection as it seems unacceptable to consider both Quran and zekr referring to one actual denotation. Furthermore, employing the word zekr with different concepts is no reason for considering all those concepts identical. It maybe suggested that zckr is a referent for non Quranic revelation.